Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	daughter_n	father_n	sister_n	30,383	5	10.3399	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

the Wife and Brother of the deceased Husband The law of God doth not disallow the marriages of Cosin-Germans by the Father and Mothers side but the Canon-Law doth and so do the Statutes of other Common-wealths as that of Basil The rason of this is that with the greater reverence we might abstain from the degrees prohibited by God XVIII In the unequal collateral line they cannot marry who are in stead of Parents who are collaterally joyned to the stock or their superiours Therefore the Nephew cannot marry with either Aunts nor the Neece with either Uncles As for Affinity marriage with the Wives Sister or with the Husbands Brother is forbid by the law of nature in others affinity doth not extend it self so largely the Husband should abstain from the Wives kinswoman but not the Husbands kinsman from the Wives kindred and on the contrary Therefore two Brothers may marry with two Sisters the Father and the Son with the Mother and the Daughter but not the Father with the Daughter or Son with the Mother for so the order of nature should be perverted Sons in law also may marry with Daughters in law but the Father and Son cannot marry two Sisters for one of them should be mother in law to the other XIX Regard must be had of Religion that marriages be not made between those of different religions It is one thing to speak of a marriage already made and of that which is to be made of the former the Apostle speaks 1 Cor. 7 but the other is most severely prohibited Exod. 34.12 c. Deut. 7.3 where a reason is added taken from the danger of seducing to which Pauls saying agrees 2 Cor. 6.14 Be ye not unequally yoked with the wicked Sad examples we have of the events of such marriages of the first world Gen. 6. of Solomon 1 King 22. of Ahab 1 King 21.15 of Jehosaphat who married Ahabs daughter to his son Joram who was seduced by her 2 King 8. Of Valence the Emperour who by his wife was seduced and drawn to Arianisme XX. The form of marriage consists in the mutual benevolence of the married couple under which word we understand mutual love help comfort and suck like See 1 Cor. 7.3 4 5. Ephes 5.22 c. 1 Tim. 2.8 1 Pet. 3.5 c. XXI Although the rite of publique consecration is not expressely commanded by God yet it is religiously observed among Christians XXII The chief end of marriage is Gods glory the subordinate is natural or adventitious natural is that for which marriage was at first instiuted to wit for procreation of children and for mutual help the adventitious is that now since our nature is corrupted it may be a help to preserve chastity and modesty XXIII The precept of marriage is not simply necessary nor doth it tye all men but bindes them onely who out of marriage cannot live chastely and therefore in a manner seem to be made for marriage Matt. 19.11 All cannot take this saying but they to c. XXIV Therefore as marriage is honourable so it becomes all orders among men Impiously then doe the Papists forbid the Priests to marry That it is honourable in it self is plain by the Apostles saying Heb. 13.4 and by the divine institution of it in the state of innocency Gen. 2. by the defending of it from abuses Matt. 19. and by Christs honouring of it with his presence and first miracle in Cana of Galilee Iohn 2. that it is also decent in Ministers is said lib. 1. c. 26. can 3. XXV If one marry her with whom he hath committed Adultery this is not marriage but a continuation of Adultery Some things are repugnant to marriage simply other things onely in some respect Those things are repugnant to it in some respect which disturb the peace and mutual benevolence of the married couple of which sort are 1. Jealousie 2. Sloth in houshold-affairs 3. Peevishnes and bitternesse 4. Stubbernnesse idle prating procacity But to marriage are repugnant simply Adultery and malicious deserting So is Adultery described in those places in which it is forbid as a deadly sin Levit. 18.20 20.10 Deut. 22.22 Prov. 5 and 6. Therefore that is onely adultery which is committed with an other mans wife whether he be a married or unmarried man that commits it but if the husband go to bed to a single woman or a whore that is called Fornication in Scripture Prov. 23.27 28. * A. R. Divorce is caused by either of these Divorce is either in respect of the Bed or in respect of Cohabitation and the Adultery is either publiquely known or else but suspected and hid known Adultery is to be punished by the Magistrate with divorce from bed and cohabitation for suspected and close Adultery the parties married may divorce each other from the bed not from cohabitation because this is a publique punishment and it is to be inflicted by a publique Magistrate But in every case of Adultery Divorce is not requisite or lawfull For 1. If the party offending repent the party offended ought to forgive and be reconciled 2. If there be danger lest the offending party fall into some desperate course upon divorcement 3. If the Husband prostitute his Wife to another he being the cause rather of the Adultery then shee 4. If the woman is ravished by another man against her will 5. If the man after the woman hath committed Adultery and he knows it admits her again unto his bed in this case he is not to divorce her for the former fact 6. If both the husband and wife be guilty of adultery the one is not to divorce the other 7. If the husbands long absence and silence hath occasioned the wife to conceive he is dead and she many another in this case if he return he is bound to receive his wife again In all these cases then Divorce is not to be used for Christ commands it not but permits it Again if a man intending to marry one sister unwitingly marries the other being deceived as Jacob was by Laban in marrying Leah in stead of Rachel he is not bound to divorce her Divorce is caused by either of these Matt. 19.9 But I say unto you whosoever putteth away his wife except it be for Fornication and marrieth another committeth Adultery 1 Cor. 7.15 But if the unbelieving depart let him depart a Brother or a Sister is not under bondage in such cases CHAP. XII Of Works belonging to the Eighth Precept AFter our duty in preserving our own and neighbours Chastity follows our duty towards our own and neighbours Goods Of this in the eighth Precept the summe whereof is That we endeavour justly to preserve our own and neighbours goods The Precept is Negative and Synecdochical Thou shalt not steale where by the name of theft Synecdochically is meant any kind of injustice towards the goods of fortune whence the Affirmative is inferred that in earthly things we deal justly The Vertues of this Precept

Pro. 6.12.13 A naughty person a wicked man walketh with a froward mouth he winketh with his eyes he speaketh with his feet he teacheth with his fingers v. 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids for by means of a whorish woman man is brought to a peece of bread c. Eph. 5.4 Neither filthinesse nor foolish talking nor jesting which are not convenient Honesty is temperance from filthy and lascivious trimming and clothing of the body Exod. 20.26 Neither shalt thou go up by steps unto mine altar that thy nakednesse may not be discovered 1 Tim. 2.9 Let women adorn themselves with modest apparel with shamefastnesse and sobriety So much of the former means of preserving Chastity the latter is Wedlock Wedlock is an indissoluble conjunction of one man with one woman by lawful consent instituted for Gods glory and the good of the parties so conjoined The RULES I. Marriage is not only grounded on the Law of Nature and of Nations but also on the Law of God for it was instituted and commanded by God and was by Christ vindicated from abuses and corruptions Gen. 1.28 2.22 Mat. 19.8 c. II. Neither is it made rashly or without Gods particular providence Pro. 19.14 A vertuous woman is from the Lord. III. The proximate efficient cause is lawful consent IV. This consent is both of the Parents and of the Parties to be married V. In respect of time the consent of Parents should go before for the preservation of filial reverence Exod. 22.17 If the father refuse to give her Deut. 7.3 Thou shalt not give thy son to any of their daughters neither shalt thou take any of their daughters for thy son Jer. 29.6 Take you wives for your sons and give your daughters to husbands By the events we find that marriages made without consent of parents prove oft-times unhappy VI. But in Law the consent of the parties to be married is of greatest force The reason is because if there be not a conjugal consent there would be no love nor mutual benevolence and consequently no marriage Therefore as it belongs to filial reverence to require the parents consent in the first place so it is the part of fatherly love not to debarre tyrannically their children from honest matches nor to force them being unwilling to marry Therefore the marriage is not nullified because the parents do not consent to it unlesse the parties to be married be under years or some other weighty causes do hinder But if parents have not sufficient causes either of hindering or forcing the marriage yet their consent must not be therefore sleighted but Magistrates Ministers and friends shall doe well to put Parents in mind of their duty that at least they may give their consent VII As consent should be free from coaction so should it be also from fraud Divers frauds are used in making of matches which either concern the Person so Iacob was cozened by takeing Leah instead of Rachel or the chastity of either as if a man should ignorantly marry her that had lost her maidenhead or their estates as if one should be made believe that his Bride were rich or nobly descended The first kinde of fraud dissolves the marriage for Iacob might have repudiated Leah because there was no consent given before As for the second kind it is Moses his verdict Deut. 22. that such a woman should be held for an adultresse and stoned to death but our usual custome is that if the man had carnal commerce with the woman he is to retain her But the third kinde of fraud doth not dissolve the marriage VIII If there be an absolute consent given it is called a Contract in the present but if with condition of Parents consent dowrie c. it is called a Contract for the future The first kinde of consent is the true beginning of the present marriage the latter makes not marriage except the condition required be kept or else when impatient of staying for the accomplishing of it there be carnall commerce IX The matter of Wedlock are the parties to be married in whom we are 1. To consider their Number 2. Their Age 3. Their neernesse in blood c. 4. Their Religion X. As for the Number Marriage is of one Male and one Female hence Bigamie and Polygamie are condemned The reasons are 1. Because bigamie and polygamie are repugnant to the first institution whereby God joyned to one Adam but one woman not two nor more Gen. 2 2. Because it is repugnant to the restauration of the Law given by God in the beginning Man shall cleave to his wife they two shall be one which restauration was done by Christ Matt. 19.5 And they that were two are made one flesh 3. Because a wicked man was the inventer of bigamie and polygamie for the first that had two wives was Lamech Gen. 4. 4. Because true peace and polygamie tannot consist as Jacobs example sheweth Gen. 30. and Elkanahs 1 Sam. 1. Now albeit God at first tolerated Concubinate and Bigamie yet he did nor therefore approve it for the contrary appears by Christs words above cited that place in Levit. 18.18 as Junius translates it plainly forbids polygamie XI Convenient age is required for procreation sake for oeconomical prudence and for the honour of such a holy institution XII By what degrees of neernesse marriage is hindred see Levit. 18. XIII This is either Consanguinity or Affinity that is of them who come from the same common stock this is either of the Wife with the Husbands or of the Husband with the Wives kindred Properly there is no affinity between the kindred of the Husband and Wife XIV In these we must observe the degrees and line the degree is the distance from the stock or common Parent the line is the series and order of the degrees either among the ascendents and descendents and this is called the right line or among the collaterals and this is called the transverse line and it is named either equal or unequal The degrees and line are chiefly considered in Consanguinity but in Affinity by way of analogie for in what degree one is neer in blood to his Wife in the same is she in affinity to the Husband XV. The degrees of marriage are not to be judged by the Canon law because the Pope advancing himself above every power adds degrees not prohibited to those which God hath prohibited and for money dispenseth with those degrees which God hath prohibited expressely but out of Levit. 18. and Deut. 27. XVI In the streight line of ascendents and descendents there is a perpetual hinderance of marriage Hence if Adam were alive he could not marry to any other but to Eve nor she to any other Husband besides Adam XVII In the equal collateral line by divine right the Brother and Sister in Consanguinity are debarred from marriage the Husband also and Sister of his deceased Wife or